黄帝问曰∶用针之服，必有法则焉，今何法何则？岐伯对曰∶法天则地，合以天光。帝曰∶愿卒闻之。
岐伯曰∶凡刺之法，必候日月星辰，四时八正之气，气定乃刺之。是故天温日明，则人血淖液而卫气浮，故血
易泻，气易行；天寒日阴，则人血凝泣而卫气沉。月始生，则血气始精，卫气始行；月郭满，则血气实，肌肉
坚；月郭空，则肌肉减，经络虚，卫气去，形独居。是以因天时而调血气也。是以天寒无
刺，天温无疑。月生无泻，月满无补，月郭空无治，是谓得时而调之。因天之序，盛虚之时，移光定位，
正立而待之。故曰月生而泻，是谓脏虚，月满而补，血气扬溢，络有留血，命曰重实；月郭空而治，是谓乱
经。阴阳相错，真邪不别，沉以留止，外虚内乱，淫邪乃起。帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制
日月之行也。八正者，所以候八风之虚邪以时至者也。四时者，所以分春秋冬夏之气所
在，以时调之，候八正之虚邪，而避之勿犯也。以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤五脏，
工候救之，弗能伤也，故曰∶天忌不可不知也。帝曰∶善。其法星辰者，余闻之矣，愿闻法往古者。岐伯曰∶
法往古者，先知针经也。验于来今者，先知日之寒温，月之虚盛，以候气之浮沉，而调之于身，观其立有验也。
观于冥冥者，言形气荣卫之不形于外，而工独知之，以日之寒温，月之虚盛，四时气之浮沉，参伍相合而调
之，工常先见之，然而不形于外，故曰观于冥冥焉。通于无穷者，可以传于后世也，是故工之所以异也，然而
不形见于
外，故俱不能见也。视之无形，尝之无味，故谓冥冥，若神仿佛。虚邪者，八正之虚邪气也。正邪者，身
形若用力汗出，腠理开，逢虚风，其中人也微，故莫知其情，莫见其形。上工救其萌牙，必先见三部九候之
气，尽调不败而救之，故曰上工。下工救其已成，救其已败。救其已成者，言不知三部九候之相失，因病而
败之也。知其所在者，知诊三部九候之病脉处而治之，故曰守其门户焉，莫知其情而见邪形也。帝曰∶
余闻补泻，未得其意。岐伯曰∶泻必用方，方者，以气方盛也，以月方满也，以日方温也，以身方定也，以息
方吸而内针，乃复候其方吸而转针，乃复候其方呼而徐引针，故曰泻必用方，其气乃行焉。补必用员，员者行
也，行者移也，刺必中其荣，复以吸排针也。
故员与方，非针也。故养神者，必知形之肥瘦，荣卫血气之盛衰。血气者，人之神，不可不谨养。帝曰∶
妙乎哉论也！合人形于阴阳四时，虚实之应，冥冥之期，其非夫子孰能通之。然夫子数言形与神，何谓形？何
谓神？愿卒闻之。岐伯曰∶请言形，形乎形，目冥冥，问其所病，索之于经，慧然在前，按之不得，不知其
情，故曰形。帝曰∶何谓神？岐伯曰∶请言神，神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视
独见，适若昏，昭然独明，若风吹云，故曰神。三部九候为之原，九针之论不必存也。
黄帝问道：运用针刺的技术，必定有法则存在，现在是什么法则？岐伯回答说：效法天地，与天光相合。黄帝说：我希望详尽地听您讲讲。
岐伯说：大凡针刺的方法，必须观察日月星辰的运行，以及四季和八方正气的变化，待气机定准之后再进行针刺。因此，天气温暖、日光明媚时，人的血液流动滑润，卫气浮越于体表，所以血液容易泻出，气机容易运行；天气寒冷、日色阴暗时，人的血液凝滞不畅，卫气沉伏于体内。月亮初生时，人的血气开始精微，卫气开始运行；月亮圆满时，血气充实，肌肉坚实；月亮亏缺时，肌肉减损，经络空虚，卫气离去，形体独自存在。所以要根据天时来调节血气。因此，天气寒冷时不要针刺，天气温暖时不必迟疑。月亮初生时不要用泻法，月亮圆满时不要用补法，月亮亏缺时不进行医治，这叫做顺应天时来调治。依据天时的顺序，把握盛衰的时机，观察日影位置的变化，端正站立以等待合适的时机。所以说，在月亮初生时用泻法，会导致脏腑虚弱；在月亮圆满时用补法，会使血气洋溢，络脉中有留血，这叫做“重实”；在月亮亏缺时进行医治，会扰乱经脉。阴阳错乱，真邪不分，邪气沉潜停留，导致外虚内乱，淫邪之气由此产生。黄帝说：星辰和八正如何候察？岐伯说：星辰是用来制约日月运行的。八正是用来候察八方虚邪之风按时到来的。四季是用来区分春秋冬夏之气所在位置的，根据时节来调治，候察八正的虚邪，避开它而不触犯。以人体的虚弱，逢上天时的虚弱，两虚相互感应，邪气深入至骨，进入体内就会伤害五脏，如果医生能候察并抢救，就不会受到伤害，所以说：天的禁忌不可不知道。黄帝说：好。关于效法星辰的方法，我已经听说了，希望听听效法古代的方法。岐伯说：效法古代的人，必须先精通《针经》。验证于当今的人，必须先了解日子的寒温，月亮的盈亏，以此候察气机的浮沉，并在身上进行调治，观察其立即见效的情况。所谓“观于冥冥”，是说形气荣卫的状态不显露于外表，只有医生独自知道，结合日子的寒温、月亮的盈亏、四季气机的浮沉，综合参伍相合来进行调治，医生常常能先见其征兆，然而这些征兆不显露于外表，所以叫作“观于冥冥”。通晓无穷道理的人，可以将医术传给后世，所以医生的高明之处就在于此，然而这些不显露于外表，所以一般人不能看见。看它没有形状，尝它没有味道，所以称为“冥冥”，好像神灵隐约可见。虚邪，是指八正产生的虚邪气。正邪，是指身体劳累用力出汗，腠理开放，遇到虚风，其中人很轻微，所以不知道病情，看不见病形。上工在病邪萌芽时就加以救治，必须先见到三部九候的气机变化，全面调治而不使其败坏再加以救治，所以叫作上工。下工在病邪已经形成、甚至已经败坏时才去救治。救治已经形成的病，是因为不知道三部九候之间的失调，因病而致正气败坏。知道病位所在，就是知道诊察三部九候的病脉部位并进行治疗，所以叫作守住门户，虽然不知道病情细微之处，却能发现邪气的形态。黄帝说：我听说补法和泻法，但没有领会其中的意旨。岐伯说：泻法必须用“方”，方，是指气机正旺盛，月亮正圆满，日子正温暖，身体正安定，在病人吸气时进针，然后再次等候病人吸气时转针，接着再次等候病人呼气时慢慢拔针，所以叫作泻必用方，这样气机才能运行。补法必须用“员”，员即行，行即移，针刺必须中取荣穴，再次在呼气时出针。所以员和方，不是指针具本身。所以调养精神的人，必须知道形体的肥瘦，荣卫血气的盛衰。血气是人的神志基础，不可不谨慎调养。黄帝说：您的论述真是精妙啊！将人的形体与阴阳四季、虚实应合、冥冥之期结合起来，如果不是先生谁能通晓呢？然而先生多次提到形与神，什么是形？什么是神？我希望详尽地听您讲讲。岐伯说：请允许我说说形，形啊形，肉眼看似昏暗不明，询问病人的病症，在经脉中寻求答案，智慧清晰地在眼前显现，但按摸却得不到（实体），不知道具体情状，所以叫作形。黄帝说：什么是神？岐伯说：请允许我说说神，神啊神，耳朵听不见，眼睛明亮心灵开启且意志先行，智慧独自领悟，口不能言，大家一同看却只有他独自看见，原本昏暗却突然昭然独明，像风吹云散一样，所以叫作神。三部九候是根本，九针的理论不一定非要存留（拘泥）。
Yellow Emperor asked, saying: "The practice of acupuncture must have laws and principles. What are the current laws and principles?"
Qibo replied, saying: "One should emulate Heaven and Earth, harmonizing with the light of Heaven."
The Emperor said: "I wish to hear this in detail."
Qibo said: "Generally, the method of acupuncture requires observing the movements of the sun, moon, and stars, as well as the qi of the four seasons and the eight correct directions (Ba Zheng). Only when the qi is stabilized should one proceed with needling. Therefore, when the weather is warm and the sun is bright, human blood flows smoothly and Wei Qi (Defensive Qi) floats on the surface; thus, blood is easily discharged, and qi moves readily. When the weather is cold and the sky is overcast, human blood becomes stagnant and Wei Qi sinks inward. At the beginning of the lunar month, blood and qi begin to refine, and Wei Qi starts to circulate; when the moon is full, blood and qi are abundant, and muscles are firm; when the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains. Hence, one must adjust blood and qi according to heavenly timing. Thus, one should not needle during cold weather, nor hesitate during warm weather. One should not use reducing methods (Xie Fa) when the moon is waxing, nor tonifying methods (Bu Fa) when the moon is full, and one should not treat patients when the moon is new. This is called regulating according to the proper time. Following the order of Heaven, grasping the times of abundance and deficiency, observing the position of sunlight, standing upright and waiting for the right moment. It is said that using reducing methods when the moon is waxing leads to deficiency of the Zang organs; using tonifying methods when the moon is full causes blood and qi to overflow, leaving residual blood in the collaterals, a condition termed 'Double Excess' (Chong Shi). Treating patients when the moon is new disrupts the meridians. Yin and Yang become confused, true and pathogenic qi are indistinguishable, pathogens sink and stagnate, causing external deficiency and internal chaos, allowing excessive pathogens to arise. The Emperor said: "How should one observe the stars and the Eight Correct Directions?" Qibo said: "The stars regulate the movement of the sun and moon. The Eight Correct Directions are used to observe the arrival of deficient evils from the eight winds at their proper times. The four seasons distinguish the locations of spring, autumn, winter, and summer qi, allowing for seasonal regulation. One observes the deficient evils of the Eight Correct Directions and avoids them. If a person's deficiency meets heavenly deficiency, and the two deficiencies interact, the evil qi penetrates to the bone and enters to damage the Five Zang Organs. If a skilled physician observes and rescues promptly, harm can be avoided. Thus it is said: 'The taboos of Heaven must not be unknown.' The Emperor said: "Excellent. I have heard of emulating the stars; now I wish to hear of emulating the ancients." Qibo said: "Those who emulate the ancients must first master the *Classic of Acupuncture* (*Zhen Jing*). Those who verify with the present must first know the warmth and cold of the days, the waxing and waning of the moon, to observe the floating and sinking of qi, and regulate the body accordingly, observing immediate efficacy. To 'observe in the unseen' (Guan Yu Ming Ming) refers to the fact that the state of Xing (Form), Qi, Ying (Nutritive Qi), and Wei Qi does not manifest externally, yet the physician knows it alone. By combining the warmth and cold of days, the waxing and waning of the moon, and the floating and sinking of seasonal qi, the physician often perceives signs beforehand, though they do not manifest externally; hence it is called 'observing in the unseen.' One who understands the infinite can pass this knowledge to future generations. This is why physicians differ, yet these phenomena do not manifest externally, so ordinary people cannot see them. They have no visible form and no tangible taste, hence called 'unseen,' resembling the subtle presence of spirits. 'Deficient Evil' (Xu Xie) refers to the deficient evil qi of the Eight Correct Directions. 'Correct Evil' (Zheng Xie) occurs when the body exerts effort, sweats, pores open, and encounters deficient wind; the invasion is slight, so the condition is unknown and its form unseen. A superior physician (Shang Gong) intervenes at the萌芽 stage, first perceiving the qi changes in the Three Parts and Nine Palpations (San Bu Jiu Hou), regulating comprehensively without allowing deterioration before rescuing; thus they are called superior. An inferior physician (Xia Gong) intervenes only after the disease has formed or deteriorated. Intervening after formation means failing to recognize the disharmony among the Three Parts and Nine Palpations, leading to defeat by the disease. Knowing the location means knowing where to diagnose the pathological pulse in the Three Parts and Nine Palpations and treating there; thus one guards the 'gateways,' perceiving the form of evil even if the subtle condition is unknown. The Emperor said: "I have heard of tonifying and reducing but do not grasp their intent." Qibo said: "Reducing must employ 'Fang' (Square/Upright). Fang means the qi is currently vigorous, the moon is currently full, the day is currently warm, and the body is currently stable. Insert the needle while the patient inhales, rotate the needle again upon inhalation, and slowly withdraw the needle upon exhalation. Thus it is said 'reducing must employ Fang,' so that the qi may move. Tonifying must employ 'Yuan' (Circle/Round). Yuan means movement; movement means shifting. The needle must penetrate the Ying (Nutritive) point, and the needle is withdrawn upon exhalation. Therefore, Yuan and Fang do not refer to the needles themselves. To nourish Shen (Spirit), one must know the leanness and plumpness of the form, and the abundance and deficiency of Ying, Wei, blood, and qi. Blood and qi are the spirit of humans; they must be carefully nourished. The Emperor said: "How profound your discourse! Integrating human form with Yin-Yang, four seasons, and responses of excess and deficiency, and the unseen periods—who but you could understand this? Yet you frequently mention Form and Spirit. What is Form? What is Spirit? I wish to hear this in detail." Qibo said: "Let me speak of Form. Form, oh Form, appears dim to the eye. Ask about the illness, seek answers in the meridians, and wisdom becomes clear before you, yet palpation yields nothing; not knowing the specific condition, it is called Form. The Emperor said: "What is Spirit?" Qibo said: "Let me speak of Spirit. Spirit, oh Spirit, is unheard by the ears, but the eyes are bright, the heart opens, and the will precedes. Wisdom arises in solitary enlightenment, ineffable in speech. All look, yet only one sees; what was dim suddenly shines clearly, like clouds blown away by wind. Thus it is called Spirit. The Three Parts and Nine Palpations are the origin; the theories of the Nine Needles need not be rigidly retained."